Now, there are five things wherein Christ calls for his own to be differenced from the world and the men thereof: — [1.] In spirit; [2.] In principle; [3.] In conversation ; [4.] In ends; [5.] In worship.
[1.] In spirit. He tells us everywhere, that it is one Spirit that is in his, — another that is in the world. 1 John iv. 4, " Greater is he that is in you, than he that is in the world." " There is a 'he' in you, and a ' he ' in the world ; and they are different and opposite. There is dwelling in you the Spirit of truth, which the world cannot receive, nor doth it know him," John xiv. 17. And when his disciples began to act in the power of a carnal spirit, he tells them they knew not what spirit they were of.
1 2.] In principle. The principle that Christ requires in his saints is faitb, working by love, and guided by that wisdom which is from
AN ARGUMENT FOR UNIVERSAL HOLINESS. 1G1
above. 1 Tim. i. 5 : Here are the saints' principles (I mean, should be so) of all their operations. A pure heart, and love, which is the end of all faith, is their great principle. This cleanses the conscience, and so sets them on work ;— by this they take in strength for operation from Christ, without whom they can do nothing, John xv. 5. By this they receive light and guidance from Christ, and that wisdom which is from above, enabling them to order their affairs with discre- tion, James iii. 17, 18. Now, the principle that is in the world is self, — self acted and guided by carnal wisdom ; which is sensual and devilish; on the account whereof they despise the principle and actings of the saints, Ps. xiv. 6.
[3.] In conversation. He hath redeemed us from a vain conver- sation, 1 Pet. i. 18. There is a peculiar emphasis put upon a con- versation that becomes the gospel. There is a twofold conversation ; — one that becometh the world and the men of the world; another that becometh the gospel and the profession thereof. That these be kept unmixed is the great exhortation of the apostle, Pvom. xii. 2. And if you would know wherein a worldly conversation consists, the apostle telleth us, 1 John ii. 16. A conversation wherein any of these things bear sway, is a conversation of this world. That all holiness, all manner of holiness, universal holiness and godliness, is in the gospel conversation, to which the saints are called, shall be afterward spoken unto.
[4.] In ends. There is a double end of men's working and acting in this world: — 1st. General, which regulates the course of their lives and conversations; 2clli/. Particular, which regulates their par- ticular actings and works: and in both these are the saints and the world differenced: —
1st. The general end of the saints is the glory of God. This lies in their eye, in their design, — how God may be glorified by them, his name exalted, his interest promoted; this way the bent of their minds and spirits tends. The general end of the men of the world is self; all is resolved into self. Whatever they do or act in public or private, whatever their pretence be, yet self is their end ; — self-admiration, self-ostentation, self-satisfaction, — all centres in self. Sometimes, in- deed, they may perform things that seem to be of a public tendency, — for the good of mankind, the good of nations, yea, it may be, the good of the church; so that it is hard for themselves to discover, or for others to charge them, it may be, that they act for self: but there are these two things that will evince men to make self their general end and aim, even then when they act for public ends: —
(1st.) This is a rule that will not fail men: — whatever in public actings is not done with a single eye for the glory of God, is done for self. These two divide all the general ends of men; and where one
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is not enthroned, the other is. Now, though some men may so far proceed in public actings, that it may not be evident wherein their self-interest lies, — though that also be but seldom, — yet, if they do not eye the glory of God with a single eye in these their actings, it is all for self; — and so it will be found at the last day. Now, how few will be left not turning into self on this rule, now [that] pretences run so high of public aims, might be easily evinced. It were no hard mat- ter to discover how, in things of a public tendency, men make some fleshly imagination or other the god they worship ; — so that be en- throned, they are little solicitous about the glory of God himself.
(2dly.) The difference of these ends even in public actings may be seen from the ways, means, and frame of spirit in which they are carried on. Let men pretend what they will to public ends, yet if they press after them with a proud, carnal, wrathful, envious spirit, by the ways, wisdom, and in the spirit of the world, without faith and submission to God, it is self and not God that is their aim. And this ■also might be improved to strip men of glorying in their public ■designs, were that my present business. Jehu's spirit spoiled his work.